September 25, 2024
What Does Manifold Mean (in the Bible)?
Psalm 104
Eddie Perez
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 104:24
O LORD, how manifold are your works!
In wisdom have you made them all;
the earth is full of your creatures.
Psalm 104
O LORD My God, You Are Very Great
1
Bless the LORD, O my soul!
O LORD my God, you are very great!
You are clothed with splendor and majesty,
2
covering yourself with light as with a garment,
stretching out the heavens like a tent.
3
He lays the beams of his chambers on the waters;
he makes the clouds his chariot;
he rides on the wings of the wind;
4
he makes his messengers winds,
his ministers a flaming fire.
5
He set the earth on its foundations,
so that it should never be moved.
6
You covered it with the deep as with a garment;
the waters stood above the mountains.
7
At your rebuke they fled;
at the sound of your thunder they took to flight.
8
The mountains rose, the valleys sank down
to the place that you appointed for them.
9
You set a boundary that they may not pass,
so that they might not again cover the earth.
10
You make springs gush forth in the valleys;
they flow between the hills;
11
they give drink to every beast of the field;
the wild donkeys quench their thirst.
12
Beside them the birds of the heavens dwell;
they sing among the branches.
13
From your lofty abode you water the mountains;
the earth is satisfied with the fruit of your work.
14
You cause the grass to grow for the livestock
and plants for man to cultivate,
that he may bring forth food from the earth
15
and wine to gladden the heart of man,
oil to make his face shine
and bread to strengthen man's heart.
16
The trees of the LORD are watered abundantly,
the cedars of Lebanon that he planted.
17
In them the birds build their nests;
the stork has her home in the fir trees.
18
The high mountains are for the wild goats;
the rocks are a refuge for the rock badgers.
19
He made the moon to mark the seasons;
1
104:19
Or the appointed times (compare Genesis 1:14)
the sun knows its time for setting.
20
You make darkness, and it is night,
when all the beasts of the forest creep about.
21
The young lions roar for their prey,
seeking their food from God.
22
When the sun rises, they steal away
and lie down in their dens.
23
Man goes out to his work
and to his labor until the evening.
24
O LORD, how manifold are your works!
In wisdom have you made them all;
the earth is full of your creatures.
25
Here is the sea, great and wide,
which teems with creatures innumerable,
living things both small and great.
26
There go the ships,
and Leviathan, which you formed to play in it.
2
104:26
Or you formed to play with
27
These all look to you,
to give them their food in due season.
28
When you give it to them, they gather it up;
when you open your hand, they are filled with good things.
29
When you hide your face, they are dismayed;
when you take away their breath, they die
and return to their dust.
30
When you send forth your Spirit,
3
104:30
Or breath
they are created,
and you renew the face of the ground.
31
May the glory of the LORD endure forever;
may the LORD rejoice in his works,
32
who looks on the earth and it trembles,
who touches the mountains and they smoke!
33
I will sing to the LORD as long as I live;
I will sing praise to my God while I have being.
34
May my meditation be pleasing to him,
for I rejoice in the LORD.
35
Let sinners be consumed from the earth,
and let the wicked be no more!
Bless the LORD, O my soul!
Praise the LORD!
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Creation in Psalm 104
| Creation day | Psalm 104 verses |
|---|---|
| Day 1 | 2a: light |
| Day 2 | 2b–4: the “expanse” divides the waters |
| Day 3 | 5–13: land and water distinct 14–18: vegetation and trees |
| Day 4 | 19–24: light-bearers as time-keepers |
| Day 5 | 25–26: sea creatures |
| Day 6 | 21–24: land animals and man 27–30: food for all creatures |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 104:1–4 The first section of the psalm sets the tone: O LORD my God, you are very great! The various images all express the magnificence of the God who made the world and continues to rule it.
Ps. 104:5–9 On the third day of creation, God separated the land and the water. The dry land is therefore a safe and suitable place for its inhabitants. The description here is more imaginative than what is given in Gen. 1:9–10.
Ps. 104:10–13 God abundantly supplies the water that the land animals depend on. Although God made the world an ideal place for human beings to live, his creation is filled with more creatures than simply the ones useful to man (e.g., wild donkeys).
Ps. 104:15 The bread serves human need. The uses of wine and oil described here are for enjoyment.
Ps. 104:14–18 God provides for all plants, domesticated animals and crops, and wild creatures. God’s care also extends to the unclean animals, such as the stork (Lev. 11:19; Deut. 14:18; see Introduction to Leviticus for “unclean”) and the rock badgers.
Ps. 104:19–24 On the fourth creation day, God appointed the celestial lights to mark off time for mankind. The lights still do what God appointed them to do. These verses help the Israelites to see the rhythm of their lives, by which they work during the day and rest at night, as part of the creation order (see note on Gen. 1:3–5) and in the context of the other animals’ activities. Man was given work to do in the garden of Eden (Gen. 2:15), but after the fall his work became tiring and painful (Gen. 3:17–18).
Ps. 104:25–26 After celebrating God’s care for the land animals, the song moves on to the open sea . . . which teems with creatures innumerable (corresponding to the fifth creation day, Gen. 1:20–23). Leviathan (see note on Ps. 74:14) here is probably a poetic name for a whale, and is therefore one of the “great sea creatures” (Gen. 1:21). The admiration continues, as the song says that God formed Leviathan to play in the sea.
Ps. 104:27–30 Each living thing on the land and sea (these all) depends on God to supply their food in due season and their very breath.
Psalm Ps. 104. The phrase “Bless the LORD, O my soul,” which opens and closes the psalm, shows that the psalm is about reasons for speaking well of God. This hymn of praise celebrates the way creation reveals God’s glory by providing so abundantly for all living things. Although it does not use many specific words from Gen. 1:1–2:3, the creation account surely influences the psalm. Genesis 1:1–2:3 uses the term “God” for the deity, stressing his role as the transcendent Creator. Psalm 104 primarily uses “the LORD,” the personal name of the covenant God of Israel, who is the same being as the majestic Creator (see note on Gen. 2:4). This psalm joins Psalm 8 as a reflection on God’s continuing commitment to, and care for, his creation.
Ps. 104:31–35 The key to the final section is the repeated “rejoice”: may the LORD rejoice in his works (what he does in caring for his creation), and I rejoice in the LORD (who shows such abundant generosity in his works). Verse 35 is the only mention of human sin in the entire psalm, though the curse on sin is implied in v. 29. Sinners and the wicked are those who reject God’s gracious rule and dwell in their rebellion. consumed from the earth. The purpose of this psalm is not to encourage hatred of human sinners, but rather hatred of all sorts of sin that harms God’s good creation. The faithful will not want to be identified with such people. They will want their own lives to be more and more in tune with the goodness of God.
Creation in Psalm 104
| Creation day | Psalm 104 verses |
|---|---|
| Day 1 | 2a: light |
| Day 2 | 2b–4: the “expanse” divides the waters |
| Day 3 | 5–13: land and water distinct 14–18: vegetation and trees |
| Day 4 | 19–24: light-bearers as time-keepers |
| Day 5 | 25–26: sea creatures |
| Day 6 | 21–24: land animals and man 27–30: food for all creatures |
S3:189 Psalm 104
Listen NowDive Deeper | Psalm 104
Not too long ago, I came across a new word sonder, which is the realization that each person you meet is living a life as vivid and complex as your own. This is something I experienced growing up, which caused me to stop in complete awe and humility of how the Lord was working all around me.
As I grew older, I was not able to experience this as often as I would like because it became a casualty of my rushed relationship with God. I, like many others, am not the best at slowing down and meditating and delighting in God's manifold creations. The ability to stop and meditate on all the intricacies and wisdom of the Lord's creation is magnified in this passage, and we see in it our right response to the Lord's glory.
In this hymn of creation, we see parallels to the Genesis account, the Lord's hand in creation, and the ways the created order glorifies God. We start the passage with the psalmist preaching to his own soul. Easier said than done, right? How do we then preach to our own souls? Quite simply, it is our ability to do the things that spur our affections for the Lord and the ability to put ourselves in a posture where we can meditate on the greatness of God.
The psalmist considers how God is involved with, yet is separate from, the world (Amos 9:6). The ways the Lord commands creation and provides sustenance (Psalm 55:22) reveal to us that God not only gives us what we need to survive, but in His overflowing grace He gives us all things to enjoy. This causes us to celebrate His goodness: "O LORD, how manifold are your works! In wisdom have you made them all; the earth is full of your creatures." (Psalm 104:24)
Finally, we see the psalmist point forward to a time when sinners will be consumed from the earth and the wicked will be no more—a time after Jesus Christ returns to the earth to establish His kingdom. We not only have pleasure in creation but a hope that all creation will be restored (Psalm 104:33-35). This reflection allows us to focus on the glory that will be revealed later and encourages us in our walk with the Lord.
This month's memory verse
If we live by the Spirit, let us also keep in step with the Spirit.
– Galatians 5:25
Discussion Questions
1. How do we see the goodness of God revealed in Psalm 104?
2. How does creation reveal God's wisdom?
3. How does the psalmist teach us to respond to the glory of God's creation?
4. How are you spurring on your affections for the Lord?
As we gear up to release even more features for Join The Journey in 2025, our staff team, unfortunately, no longer has the margin to continue to support the comment functionality. We have big things in store for Join The Journey 2025. Stay tuned!